In the year 1954, a saint Shridhara Swamiji from Sajjanghad of Maharashtra came and established his hermitage (Ashrama) here to continue his spiritual sadhana. His tapas and sadhana attracted many spiritual seekers and devotes from different parts of Karnataka and Maharashtra. In the year 1973 the Swamiji left his physical body. A Samadhi was constructed here, even today many devotes visit this Ashrama to learn Vedas, Upanishads and Sanskrit classes and to seek the blessings of Swamiji.

Shri Shridharaswami Maharaj

Whose pre-monastic name was Shreedhar Deglurkar, was one of the foremost spiritual leaders of modern india who dedicated his life for the spiritual upliftment of hundreds of thousands of indians. Considered by many to be an incarnation of Dattatreya, Shri Shreedharswami worked tirelessly for the revival of Hinduism which had fallen prey to evils like casteism, sectarianism and orthodox ritualism.

In a lifetime spanning over six decades, Shri Shreedharaswami toured the entire length and breadth of the country preaching the core principles of Sanatan Vedic Hindu Dharma (core philosophy of Vedanta), before establishing an ashram at Varadpur in Karnataka in 1954. Here he erected the Dharma Dhwaja which serves as a permanent reminder for all Hindus to persist in their endeavors towards revitalizing Sanatan Vedic Hindu Dharma. Every year hundreds of thousands of pilgrims visit his Shrine at Varadpur to seek spiritual inspiration.

Birth and Early Life

Sri Shreedhaswami was born in Lad Chincholi, Karnataka, India on December 7, 1908 as the son of kamalabai and Narayan Rao Deglurkar. He was the youngest of five siblings, the eldest, Govind, having died before his birth. A recent English translation of an ancient Hindu relic, Shripad Shri Vallabha Charitramrita (originally written in archaic Telugu) by Malladi Govind Dixit reveals that Shripad Sri Vallabh had prophesized Shri Shreedhaswami's birth almost 600 years ago. It is said that while on a pilgrimage, kamalabai had a dream in which dattatreya himself gave an indication that their next child would be an avatar. On 7th December, 1908, the same day as Shri Datta Guru was born, the Deglurkars were blessed with a boy. He was baptized as 'Shridhar' on the 12th day after his birth.

Calm and caring by nature, Shridhar displayed a natural fondness for Ram bhakti from the very beginning. His mother encouraged him to continously chant the name of Lord Ram (Hereafter referred to as Ramnam Jap) and thus even at a tender age of five, he could be spotted engrossed in Ramnam Jap in front of a portrait of Lord Ram. A story goes that once an elderly man sarcastically told him to jump in to a lake, knowing that he could not swing saying, I will see how your Ram saves you!. Without thinking for a moment he ran to jump but his brother and friends caught up with him and held him firmly to prevent him from jumping.

Sridhar's father died when he was only three. His elder brother Trimbak who was the sole earning member of the family died a few years later when Sridhar was ten years old. Kamalabai was inconsolable. He suddenly went to her and belying his age started talking to her, why are you weeping? The soul which we loved and have now lost was in effect neither born nor has died. This body is made of elements. Birth is combination of these elements by the Ultimate Soul. Death means separation of these elements and merging of them in the Ultimate Soul. The Ultimate Soul never dies. When the soul inside the body leaves it we declare the body as dead. But the soul inside migrates to another body.

So what is lost at the time of death is just the elements and not the soul which we love. Therefore this crying is not justifiable. One who knows that the ultimate Soul is indestructible gets freed from this cycle of birth and death. One who does not know this keeps gyrating in this cycle. The Ultimate Soul is the only truth; rest is all but an illusion. With this knowledge I am sure you will stop weeping and will be happy again. His mother and others, who were listening, just could not believe that a 10 year old boy was saying all this.

One year later even she left the mortal world and Shridhar was now an orphan. He spent the next few yaers in Gulberga and Pune pursuing his education. His innate benevolence and kindness was evident even at this tender age when, in order to help his school mates, he began working in a grocery store to pay for their school fees. All this while, the desire for spiritual enlightenment was growing stronger in him.

Sajjangad and Spiritual Awakening

During the course of time, he got well-acquainted with one of his teachers at school, Shri palnitkar Guruji. Discovering Sridhar's intense inclination towards spiritualism, he advised him to solicit the blessings of Samartha Ramdas Swamiji. Sajjangad was the abode of Samartha Ramdas Swamiji for the last six years of his life. Legend has it that a stone structure (his Samadhi) surged out of its own at the cremation place of Shri Samartha on the very next day of his nirvana.

His yearning for a spiritual awakening at this point can be guaged by the fact that he started to dispose all his money to the poor and the remaining he just threw. He liked a particular sweet dish, so he bought it, kept it in front of Lord Ram's idol and then mixed cow dung in it and ate it. Now he could not even think about the dish he once liked so much. On the day of departure to Sajjangad, Which also coincided with Vijayadashmi, he suddenly felt that he was going there to find out the creator of the universe who had control over the living, nonliving things and also time and space.

He meditated for a while and then wrote on a paper-THAT |

· will remain a bachelor to the core till death.

· Will not touch money, even if given forcefully to poor or for a good cause

· will not become the head priest anywhere

· will keep my needs to bare minimum

· will not differentiate between men and women

· will consider every woman as my mother

· will spend my life for the benefit of society by all means

· will try my best to revive the religion to make the world happy.

For this I am hereby submitting my body to the God, now he is responsible to pull me out of the wrong track and put me on the right one, if it so happens. I am submitting this document to the scared fire to reproduce it if the need be.

At Sajjangad one is allowed to stay for 3 days, during which all necessities are provided free of cost, but no one, whosoever it may be, is allowed to stay beyond that period. Shridhar didn't know that; so he stayed there for 3days during which he did Ramnam Jap continuously except for the time devoted for daily chores. After 3 days he was asked to leave.

That was like end of universe for him. But politely said that he was prepared to do anything to stay near the samadhi (shrine). The Math in charge agreed but put forth a condition that he would have to voluntarily do some kind of work that would please Shri Samarth. Shridhar was overjoyed. Probably in hindsight we can say that Shri Samarth wanted to show all other workers in the math the type of work that pleases him the most and therefore he brought Shridhar there.

But Samarth was a hard task master and although he himself awarded the ultimate title 'Bhagwan' to Shri Shridharswami he put him through very hard rigors and tested him to the hilt. How he could finally please the probably only Saint (Shri Samarth) who never hesitated to call a spade and even advised to tackle aggression by more severe aggression is something which is unparalleled in spiritualism, spanning a period of about 3 and a quarter years from the full moon day of Ashwin (Hindu month) 1927 to 9th day of 2nd half of Magh, during which period Shri Shridharswami stayed at Sajjangad.

Shri Shridharswami used to get up before dawn and after the morning rituals, started to work. He used to sweep the floor, serve the food, and wash the clothes on Shri Samarth's samadhi and utensils which were used by Shri Samarth. He was so deeply engrossed in the work of the Math that many a times he just forgot to have his meals also. He was offered milk by the chief of the Math but he refused saying that it was too costly and instead ate groundnuts which were available in plenty but then he switched on to simple gram and then to jawar (Staple food of the poor) simply to reduce the burden on the Math.

He was now doing practically everything which all the other workers were doing individually. In a sense he was doing the work of a 100 workers at a time. This was possible only on account of his unflinching faith in Shri Samarth and Shri Samarth's blessings. He was now handed over most pious duty of reciting Dasbodh (The scared book written by Shri Samarth) after the daily puja. Once, a worker who was cooking for all others had to leave for long period. Without thinking for a moment Shri Shridharswami offered to cook and immediately started cooking and serving the food also. For all the water drunk by everybody so he started bringing about 50 bucketful of the scared lake, Sontale which was about a one furlong away.

He was doing now practically every work in the Math. He had to cook the food for about 30 people daily and for 100 on every Thursday in addition to people coming routinely without any intimation.

He had no prior experience of cooking but everyone used to relish the food prepared by him, simply because his mind was in it he was doing continuous Ramanm Jap even while cooking. After everyone finished the meals he did the sweeping of floor also. And was he proud of doing all this Never! How could he be? The was Shri Samarth's work.

He even Massaged the visiting elderly people's legs as he knew that they would be tired. He saw Shri Samarth everywhere and therefore even listened to the kids and their orders let alone those who purposefully tired to trouble him! He was so utterly devoted and dedicated to shri Samarth. Seeing all this one elderly lady once remarked that he may force the god to eat!

As mentioned earlier his intake was now so less that it was almost nothing. On top of that he used to take bath Sontale, at least thrice a day, the water of which is very cold. This continued even in winters when the cold and wins on sajjangad would be unbearable even with warm clothes on and Shri Shridharswami was wearing only a langoti all the time. The consequence of this was that Shri Shridharswami's skin gave way at many places. Yet he never cared for it.

His philosophy was -”This body is an illusion, so why waste time tending to it” If I can sustain it with almost nothing, I would find the real me inside sooner!

The omnipresent Shri Samarth was seeing this all the while and finally decided after one and a half years of Shri Shridharaswami's arrival at Sajjanagad that the time had to come come bless him. One day Shri Shridharswami was meditating in the cave outside the samadhi. He suddenly saw that the whole cave was lit up with an unforeseen light

Shri Shridharswami went into a trance. The light converged into a human shape. He had long hair, a protruding, wide forehead and he was smiling. This was Shri Samarth himself. Shri Shridhara's swami offered sashtaang namaskar and stood politely before him with folded hands (Hereinafter referred to as namaskar). They were communicating with each other without a word being said. After that also Swamiji stood there with waves of utmost pleasure sweeping across his body. When he finally came out of it he cried incessantly. He had finally got what he had aspired for all these years and more importantly, for which he was born. This was the first time in 300 years that Shri Samarth had himself blessed anyone!

Swamiji now used to spend to spend most of his time is in meditation only. He preferred total solitude. He had described Shri Samarth as the, Coolest source of the most powerful light! He himself now looked like one! Shri Samarth had himself given him the title of Bhagawan Shrimat paramhansa parivrajkacharya Shri Shridharaswami Maharaj, but even after that throughout his life he never stopped pursuing spiritualism and spreading the message

After Two and half years at sajjangad Shri Samrath asked Shri Shridhara swami to proceed south and spread the light of knowledge he had been endowed with. And so Shri Shridharaswami embarked upon a journey that saw many lives transformed and salvaged. The highlight of his stay in south India was his sojourn at Shigehalli, a small village in Karnataka, where he came across a great yogic saint, Swami Shivananda and on his insistence he stayed at his Ashram.

It was under the able guidance of Swami Shivananda that Shri Shreedhaswami learnt the art of yoga and began performing yogic activities. Swami Shivananda wanted to proclaim Shri Shridharswami as his chief disciple and wanted him to take charge of his Ashram. Strictly abiding by the vow taken by Shri Shridharswami that he would not consent to take responsibility of any institution, he denied his this proposal and decided to continue his journey, thus leaving Shigehalli. The resoluteness and the indefinite fasts of swami shivarananda and his disciples made Shridhar Swami's departure all the more difficult and he was compelled to come back each time. Finally with permission and a promise that he would return back soon, Sri Shreedhaswami left Shigehally. He toured extensively and a performed his Chaturmasya at various places all over India.

Varadpur and Erecting of Dharma Dhwaja

At last, Shri Shreedhaswami arrived at a small hamlet, by the name of Varadahalli (Varadapur in Marathi) in the Sagar taluka of Shimoga district in karnataka. One of the most picturesque places in the western ghats of India, the place is encircled by hills and is the heavenly abode of the presiding deity, Goddess Durgamba. A folktale suggests that Maharishi Ved Vyasa stayed here. A few hidden caves behind the temple provide evidence for the plausibility of this being a true fact.

Despite the calm and quiet landscape, there was an immense scarcity of water at Varadpur. Realizing this, Shri Shreedharswami dug out a small hole from the ground with the thumb of his right leg. A small stream of water surfaced and began flowing down. This Stream, known as the Shridhar tirtha, flows with full force till date facilitating people with water supply in abundance.

Shri Shreeedharaswami is also credited with erecting a Dharma Dhwaja at Varadpur pronouncing the very purpose of his life, rejuvenation of Sanatan Vedic Hindu Dharma and also channelising all those treading on the path of salvation. He propagated the path of Bhakti (devotion) through his work. The secret being the trinity of work. The secret to salvation, as revealed by his master, became the motto of his life. The secret being the trinity of work, Perseverance and meditation (karma, Upasana and Dhyan) through which the common man could achieve the state of salvation.

As the saying goes, “the Good always over-powers the evil”, the evil of baseless criticisms and other odds that came his Shridhar's way, was over-powers by his greatness as the most devoted Bramha-Nishta which was accepted by all his contemporary saints and sadhaks. Swami Shivananda, Swami Chinmayananda, Shri Gulvani Maharaj, Swami Swarupanand, Satya Sai Baba, Shringeri Sankaracharya, Shri Karpatrikarji to name a few. Shri Shridhar Swamiji always said, “Dutt ani mi vegla nahi (Dutt and I are no two different forms.)

Thus, after a continuous solitude of six years, from 1968 to 1973, Swamiji decided to undertake Smadhi and left his physical being on Chaitra Vadya Dwitiya in the year 1973 to once more unite with Dutt Prabhu. Varadpur is blessed with his Samadhi and is known as Shridhar Ashram. For all the Devotes of Shridhar Swamiji, it is the most sacred place with an air of sanctity and an ambience filled with the positive vibrations of the benign presence of their master.

Late Shri Janaki Mandal ji, the grandfather of Revered Swami Bhagirath Baba, was a resident of Lalganj, a village under Rupauli Police Station of Purnia District in the state of Bihar, India. He was an intensely devout person, and used to organise every year a series of discourses on Bhagwat (a Hindu scripture illustrating the exploits of all the incarnations of Lord Vishnu, especially that of His incarnation as Lord Shri Krishna) for a fortnight spanning from Amavasya (New Moon Day) to Poornima (Full Moon Day) of the Hindu month of Vaishakh (coinciding with the month of May usually). It was during one such occasion that Swami Bhagirath Das ji was born - on Tuesday the 22nd May of 1943, the 11th day of the light half of the month of Vaishakh - while the discourse on the Bhagvat was going on. It is for this reason that Late Shri Janki Mandal ji gave the name ‘Bhagvat Mandal‘ to him. His venerable mother, Late Mrs. Dhanasi Devi, took ill immediately after his birth and, thus, the onus of his upbringing fell upon his grandmother and aunt (father’s sister). So, Bhagirath Baba got very little opportunity of receiving his mother’s milk. Swami Bhagirath Das ji was very quiet or calm by nature. He loved sitting quietly in solitude. His family members would get amazed by his temperament. Even in his childhood days he displayed a natural attraction for sages; seeing hermits or sages he would run to them and pay his obeisance. He did not have much inclination towards studies; he preferred rather to sit alone with his eyes closed. When his grandma and aunt went to the farm field, he, too, would accompany them, and as they got busy with their farming work, he would sit on the boundary-mend of the field in a cross-legged posture and close his eyes. This would surprise them. They tried to divert his attention by calling his name loudly from afar, but this would have no effect on him. Then they would move closer and shout again. Getting annoyed at being disturbed he would abruptly stand up and leave alone for home. When he grew up as a child, his family members wanted him to go to school, but he did not evince any interest. Following a lot of loving persuasion and pressuring by his parents, he started going to a private school for studies. There he displayed a very sharp memory and grasped very quickly whatever was taught to him and, thus, came to be loved very much by his teachers. After two years he shifted to a primary school with the kind consent of his parents. Mr. Arvind, the Principal of this school was struck by his quiet disposition and paid him special attention. One day Mr. Arvind told him, "Your name is Bhagvat which is also the name of a puran (puranas are a class of voluminous work in Sanskrit dealing with aspects of ancient Indian history, legend, mythology or theology). In our country, there was a great, virtuous king named Bhagirath; he had, by dint of his Herculean penance, brought the Ganga River down to the earth. That is why, I would like to give you a new name ‘Bhagirath‘." And he himself wrote ‘Bhagirath Mandal‘ (Mandal being the surname) on the cover page of one of his notebooks. Since then, people began to call him ‘Bhagirath‘. Later, when he joined into the personal attendance of His Holiness Maharshi Mahi Paramhans ji Maharaj, looking at his exemplary self-less and devoted ‘seva‘ (service) to his Guru, people began to call him ‘Gurusevi‘ (One who serves the Guru). Thus, he is known by the combined name ‘Gurusevi Shri Bhagirath Baba‘.

On passing Class III with flying colours, he expressed his desire to the Principal Mr. Arvind Babu, "Sir, I wish to get admission to the Class IV at Dholbajja School, because there I would be able to continue up to Class VII." Giving his consent to the proposal, Mr. Arvind asked him to come prepared the next day. When Bhagirath Baba went to him the next day, Mr. Arvind Babu was ready. Bhagirath Baba touched his feet. Mr. Arvind blessed him and took him to Mr. Madan Babu, the Head Master of Dholbajja School and got him admitted there. Bhagirath Baba was struck with fever the same evening as he returned home from the new school. However, the fever slowly subsided and he subsequently began to attend the school regularly. He continued at the school till he passed the examination of Class VII. While in the Sixth, he was awarded the Merit Scholarship by the Welfare Department of Government which used to be granted to a select few meritorious students. While returning home after having taken the last paper of Class VII, Bhagirath Baba, walking through the Baluka Maidan (name of an open space or ground), asked his friend, "Praksah (name of his friend)! Which stream of study are you going to opt for at the high school - arts or science? (In those days, arts and science streams used to be separated right from Class VIII. However, now a day a common curriculum is followed till the Class X.) Prakash ji (‘ji‘ or ‘Babu‘ are the terms used to call someone respectfully in India) replied that he would pursue a course in medicine. Reacting to this, Bhagirath Baba said, "Well yes! You can pursue medical education because your father is rich and can afford to bear the higher fees. But my father is poor. He will not be able to manage the required expenses. I think that in case I could not continue my studies further, I would seek the shelter of some Mahatma (Great Soul, or sage), serve him and practise all that he would command me to do." No sooner than he had said this that a miracle happened. He saw an old-aged Mahatma dressed in saffron clothes sitting on the ground. He had a broad forehead, a swollen gland (or protrusion of flesh) on the left side of his head, long white hair, flowing beards and thick moustaches. The Mahatma was constantly staring at Bhagirath Baba as if he was telling, "Have a good look at me. You have to be in my service only." Looking at the Mahatma, Bhagirath Baba respectfully bowed his head, closed his eyes and offered his pranam. Then as he opened his eyes, Mahatma had disappeared. What was more amazing was that the Mahatma had manifested himself to Bhagirath Baba alone; Prakash ji had not seen him. From that very day devotion to God took deep roots inside Bhagirath Baba who once again developed distaste for formal studies. Nonetheless, he did take admission, obeying the instructions of his father, to Class VIII at a High School about three kilometres from his village, but could not appear at the annual examination of Class VIII. He still got admitted to Class IX at Dholbajja High School and continued his education for some more time. However, just before the Half Yearly examinations were to commence, he, as advised by his father, joined a training programme on eradication of small pox. And with this his formal education came to an end. After the completion of training, he stayed back home and began to assist his brother in domestic assignments. Every now and then the captivating picture of the Mahatma, who had shown himself on the Baluka Maidan, would flash before his eyes. Looking at his keen affinity for satsang (spiritual gathering) one day an old satsangi from the village, Late Shri Hanuman Das ji told him, "My Guru, Maharshi Mehi Paramhans ji Maharaj is coming to Tikapatti (a place nearby). Please come along, if you so desire, to have his darshan (glimpse)." Bhagirath Baba, drawn by an unknown force, proceeded to the place with other co-villagers on the scheduled date. He was left dumbfounded to look at the sage who was seated on the stage, "O My God! This is precisely the same Mahatma who had granted his divine darshan to me on the Baluka Maidan!" He could not believe his eyes. He offered his heartfelt pranam to Him from a distance. Suddenly a spontaneous feeling flashed through his mind, "Now I need not wander any further. I shall be in the service of this great soul all my life. He alone would be my guide." The very next day i.e. on the 9th December 1966, Sadguru Maharshi Mehi Paramhans ji Maharaj initiated him at 9 PM. After being initiated when Bhagirath Baba went to Maharshi Mehi to pay his respect the next morning, he began to gaze at him constantly as if they been very old acquaintances; Seeing him looking at him Bhagirath Baba got Goosebumps. This time also he was come over with an inner feeling that Gurudev would surely keep him in his personal service. He made an offering of five annas (sixteen annas would make one rupee of Indian currency then) at his Holy feet and went back to the Satsang Hall. In the morning session of satsang when the Revd. Guru was being escorted to the stage, the volunteers in their efforts to make way for him made people gathered there stand on two sides. Bhagirath Baba also stood on one side to have a glimpse of Gurudev from close. Walking towards the stage as Gurudev came near him, he stopped briefly and began to look fixedly at him. "Why Gurudev keeps looking at me repeatedly? There must be something to It." was the thought that crossed his mind. At the end of the afternoon session of satsang, Bhagirath Baba offered his pranam to Gurudev and came back to his native place, Lalganj, and began to practise meditation regularly as instructed. On one moon lit night, Bhagirath Baba recounts, he was sleeping in his Southern veranda with his head to the north. It was about 2:30 or 3 AM. He suddenly felt that somebody was pressing his stomach with a cudgel or stick. Then he heard the voice of Gurudev, "Oh! What is this? It is the time to meditate and you are still sleeping? Get Up!" He suddenly woke up and saw Gurudev in his front; He was slowly retreating (moving backwards). Bhagirath Baba was stunned, "How come Gurudev is here at my house so late in the night!" In the light of moon he could clearly see Gurudev who slowly disappeared. Great sants like Gurudev oblige only deserving or worthy disciples in this way with his divine glimpse and precious instructions. After this wonderful experience, the urge to serve him became all the more intense in Bhagirath Baba. God always listens to prayers of genuine devotees; Gurudev was to very soon fulfil this wish of his.

Two months after this experience, Bhagirath Baba got the news that Gurudev was to come to Koshakipur, a village five kilometres east of his village, Lalganj. Immediately an impulse arose within him to renounce the household life for good and join in the service of Gurudev. But he preferred to keep this to himself for the time being. Finding an opportune time he told his mother of Gurudev’s programme and requested for her permission to go and see Gurudev as well as to attend the satsang there. His mother kept silent for a moment and then told, "OK, you may go. But come back soon." The very next morning, he kept some eatables and the book "Ram Charit Manas Sar Sateek" (A Commentary on Goswami Tulsidasji’s Ram Charit Manas, written by Maharshi Mehi Paramhans) with him, paid his respects to his mother and left home even before sun-rise. Little did she or anyone else know that he was leaving home for ever! He was accompanied by some devotees from his village. On reaching Koshakipur, he went to where Gurudev was staying, offered his pranam to Gurudev and went to the Satsang Hall where satsang was to be held. When Gurudev took his seat on the stage, he got the opportunity to fan him with a hand-operated fan. This was the beginning of a life of service to Gurudev. It was there after the satsang session that he spoke his mind to his co-villagers. Somehow the news reached Gurudev also who called him and very affectionately enquired him regarding his parents, brothers, other family members, family profession etc. Knowing all the details, Gurudev closed his eyes for some time and then asked, "Suppose your father comes to take you back, what would you do then?" Bhagirath Baba every humbly replied, "I will persuade him to see my view point by explaining everything". Gurudev became silent for a while, and then said, "It is alright. You may proceed to the Ashram (at Kuppaghat, Bhagalpur) and stay there for as long as you wish. For the time being I am not coming to the Ashram. In the meanwhile you can go and live there along with Ramlagan". Then addressing Shri Ramlagan Baba, Gurudev said, "Ramlagan! Keep some eatables with you and take him (Bhagirath Baba) along to the Ashram". Receiving his orders, Bhagirath Baba touched his feet and left for the Kuppaghat Ashram, Bhagalpur with Revered Ramlagan Baba. There he began mainly to look after the cows of the Ashram, to help in running the mess, and do some gardening work also. Whenever Gurudev would come back to the Ashram from his tours, Bhagirath Baba also got an additional opportunity of rendering some personal service to Gurudev. Occasionally, Maharshi Mehi would take him along on some of his propaganda missions, by temporarily entrusting the tasks attended to by Bhagirath Baba to somebody else at the Ashram. On one such trip to Rajgir Gurudev asked him, "For how long would you live with me?" Bhagirath Baba replied without any hesitation, "Life-long, Gurudev!", Gurudev kept silent at this. On returning to Ashram, Bhagirath Baba became busy discharging his duties with utmost concentration, and also availed himself of any opportunity that came his way of doing personal service to Gurudev.

Observing his true devotion Revered Ram Lagan Baba submitted to Gurudev on the 15th August 1971, "Sir, kindly initiate Bhagirath ji into monk hood (renunciation) by giving him the robes of recluse". Most venerable Gurudev replied, "Yes, I have full faith in him. I will initiate him into monkhood." Then he turned to Bhagirath Baba, "Bhagirath! Come with the saffron clothes meant for a monk." Bhagirath Baba brought the monk’s saffron clothes and placed them in the hands of Gurudev. Gurudev kept those clothes for sometime in his hands, and then handed over them to Bhagirath Baba saying, "Put these clothes on". When Bhagirath Baba took the clothes from his hands, Gurudev asked, "Do you have some Prasad (offering) with you?" Bhagirath Baba replied, "Yes Lord! I have a few bananas with me". Gurudev then commanded, "Peel off one banana and put a small piece into my mouth". Bhagirath Baba took the peel off one banana and respectfully fed Gurudev one piece of it with his own hands. Gurudev then asked, "Now wash my mouth with water." Bhagirath Baba cleaned his hands and washed Gurudev’s lips. Then he put on the monk’s saffron robes and bowed himself down at the lotus feet of Gurudev, who blessed him. Thenceforth he appointed Bhagirath Baba into his personal service and entrusted the tasks hitherto assigned to Bhagirath Baba to some other person. On that very day Gurudev told him, "My son! You have been given an opportunity to serve. Do not let it ever go." With folded hands, Bhagirath Baba replied, "My Master! This body is meant only to serve you. Put it to any type of service you deem fit." About a week after this initiation into renunciation, Gurudev asked him, "Bhagirath! How would like to serve me - as a disciple or as a son?" Bhagirath Baba says, I thought I had already become a disciple by getting initiated, so why to miss the golden opportunity of becoming his son, too!" So, he promptly replied, "Sir, as your son." From that very day Gurudev began to address him as ‘son‘ and love accordingly.

Occasionally, Gurudev would also instruct Bhagirath Baba to address the gathering during spiritual sessions, and he obeyed his instructions. Once he gave a speech of about 8 to 9 minutes during the Annual General Convention at Manasi. After his speech, Gurudev remarked, "I ask this young chap to speak because he would propagate Santmat one day" to the thunderous applause of the gathering. Besides showering his fatherly affection Gurudev would also teach Bhagirath Baba some of the finer secrets of meditation and Santmat. One day Gurudev asked him one question related to meditation and was extremely glad with the appropriate answer given by Bhagirath Baba.

Gurudev initiated Bhagirath Baba into the Surat Shabd Yoga (Yoga of Divine Sound) in 1980. One day Gurudev, pleased with his dedicated service, remarked, "May your son live long!" Puzzled with the statement Ram Lagan Baba who was also standing there asked, "O Master! Is this a blessing or a curse (for a recluse)?" Gurudev smiled and said, "A disciple is also like a son."

In 1984 Gurudev authorised Bhagirath Baba to give initiation to the deserving seekers in the Santmat tradition. One day Shri Dal Bahadur Baba (another monk) approached Bhagirath Baba and said, "I travel far & wide to different parts of the country of Nepal. People there are not so well off. They can not afford to travel this far (to Bhagalpur), but they are very eager to get initiated. If you could convey my request to him, it would be a great obligation unto me." Bhagirath Baba assured him of passing the message on; and at his request, Gurudev, who he himself deemed to be fit for the job, authorised Dal Bahadur Baba as a preceptor.

The service offered by Bhagirath Baba is worth emulating for all the disciples. He served his Guru in all possible ways, such as bathing him, serving him water & food, take him on a stroll, carry him in his lap from one place to another, to the stage, the toilet etc. He remained with him all the time like his shadow and promptly obeyed all his instructions considering it to be his highest duty. He would also recite from the holy seripltures in spiritual gatherings. He took utmost care of sanity and cleanliness during big conventions, keeping gatherings of devotees under good control etc. All these tasks he kept on discharging till the last moment of Gurudev’s life.

On the fateful Sunday, the 8th June, 1986 at about 11 A.M. Gurudev asked him, "Beta, aj mujhako moong ka usana khila do" (My dear son, please give me the boiled preparation of the green gram to eat today). Bhagirath Baba got the dish prepared by the Chef, Shri Guru Prasad Baba, and fed Gurudev, and offered him water to drink. On getting order, he did Gurudev’s hair at about six in the evening and served him water to drink frequently. After some time, he asked Gurudev again, "Sir, would you have some more water?" shaking his head mildly, Gurudev said, "Nay" (No). This was to be Bhagirath Baba’s last conversation with Gurudev. After this, Gurudev started to slowly gather or withdraw himself within and subsequently merged into his true self or the Almighty. By dint of his round-the-clock dedicated selfless service, Bhagirath Baba got blessings of various types from Gurudev.

Once Gurudev had gracefully blessed him saying, "May you live long! Your devotion would be completed in this very birth. People would take you overseas as well. I have given everything to you… etc." One day when Shri Shivanand Baba, a resident of the Ashram came to offer his pranam, Gurudev asked him, "Who would propagate Santmat after me?" With folded hands Shivanand Baba answered, "Whomever would you select for the job, Lord!" Then pointing towards Bhagirath Baba Gurudev said, "He will do it." A nervous Bhagirath Baba asked, "O Lord! How would I be able to undertake such a big responsibility?" Gurudev assured him, "Why do you get so nervous?" Bhagirath Baba recalls, "One day Gurudev was reclining on his cot after having a bath. Suddenly he started uttering –

O Lord! O Supreme Lord! May Bhagirath come to imbibe whatever virtues there are in me! He repeated this sentence five times. Then he continued, "O Lord! O Supreme Lord! May Bhagirath not come to have whatever demerits are there in me! He repeated this sentence three times." "I started wondering", continues Bhagirath Baba, "Gurudev does not have any demerits or deficiencies. He has blessed the lives of so many people. Then why did He say - May Bhagirath not come to have whatever demerits there are in me?" The all-knowing Gurudev read his mind and said, "My deficiency is that I am not able to walk on my own feet. I wish you never suffer from such debility". Reminiscing further Bhagirath Baba says, "One evening at about eight Gurudev was reclining on His bed. Sitting near His bed I was fanning him with a towel to keep flies and mosquitoes away from Gurudev. Looking at me, Gurudev asked me, "were you my relative in the previous birth?" I said, "It is why, You have kept me with You."

Three or four days before He was to depart this world, Gurudev told him, "When I shed my body, offer my stick, too, along with my body to flames." His order was executed. Bhagirath Baba placed Gurudev’s urn in His room.

After the departure of Maharshi Mehi from this world, Bhagirath Baba started his long and hard meditation in the holy cave of Kuppaghat in which Maharshi Mehi had realized the Self and achieved salvation. That continued for about three years. He got some disturbance because of visiting the cave by the devotees. He tolerated it and built a small cave on the bank of river Ganga in the premise of Kuppaghat Aashram. In that cave he started his continuous and unceasing meditation from the year of 1990 to 1991. After that he started propagation of Santmat on the kind request of Satsangis (Santmat-devotees).

Bhagirath Baba began to initiate seekers since 31st May 1987. More than 28,400 persons have taken initiation from him so far. Devouts from abroad like Sweden, Australia, USA, Holland etc. enjoy the spiritual talk with Swami Bhagirath Baba. His speeches directly touch the hearts of the audience and cast a magical influence on them. The headgear (turban) he puts on presents a striking resemblance to Swami Vivekananda who had incarnated to keep the flag of his Guru Swami Ramkrishna Paramahansji Maharaj flying all over the globe. Similarly, Bhagirath Baba, too, is playing the flag-bearer of Santmat which was so painfully nurtured & propagated by his Guru, Maharshi Mehi Paramhansji Maharaj.

He has authored five books that are full of spiritual insight, namely, "Maharshi Mehi ke Dincharya Updesh" (Life & preachings of Maharshi Mehi), Santmat Tatva-Jnaan Bodhini (Quintessence of Santmat), Apne Guru Ki Yad Me (In the remembrance of Own Guru), and Maharshi Mehi Chaitanya Chintan (Self-conscious Thinking of Maharshi Mehi). These all books are in Bharati language.

Maharishi Santsevi Ji Maharaj is a renowned saint, an exceptional Spiritual Guide, and a unique social reformer of the 21st Century. Shri Santsevi Ji is the fourth Guru in the Santmat lineage of great spiritual masters: Sant Tulsi Sahab, Baba Devi Sahab, and Maharishi Mehi Paramhans Ji Maharaj. Shri Santsevi Ji was born on December 20th, 1920 in a small village of Bihar state, the most impoverished state of India. His family name was Mahavira. From his early childhood Mahavira was greatly interested in religious and spiritual matters. He enjoyed reading the scriptures and the poetry of saints. He was particularly fond of the Ramayana, the Bhagavad-Gita, the Ramacharitmanas, and the Shri Guru Granth Sahib.

After attending middle school he began home schooling. His intellect was keen and his heart tender. He found joy in teaching and tutoring younger students and in nursing the sick. He always felt great compassion for the sick and oppressed. This led him to study homeopathic medicine in order to help the poor and to nurse the ailing. Through his experience with sickness and death, Mahavira witnessed the impermanence and suffering that pervades human life. As a result, the seeds of detachment became firmly rooted in his heart. He became detached from the worldly life. After considerable reflection, he chose a life of renunciation, even though his family members exerted great pressure to persuade him otherwise.

In 1939, Mahavira came in contact with the great sage of the Santmat tradition, Maharishi Mehi, who had a hermitage in Bhagalpur, Bihar. Upon seeing Maharishi Mehi, Mahavira felt drawn to him, as though he had known him for many lifetimes. Mahavira was also greatly intrigued by the principles and practices of Santmat. He approached Shri Maharishi Mehi for initiation in Santmat. Maharishi Mehi soon became very impressed by the sincerity and devotion of this young man and agreed to initiate him. Mahavira began his meditation and service of Guru, and also continued his work as a tutor.

In the heart of Mahavira a keen desire arose to remain permanently in the service of his Guru. His desire was fulfilled in 1949 when Maharishi Mehi gave him permission to stay in the Ashram in his service. Mahavira devoted his days and nights to taking care of the needs of his Guru, thereby following the ancient Vedic model of the Guru-disciple relationship. He never cared for his personal comfort when he was serving his Guru’s needs: cooking food, doing laundry, keeping track of expenses, editing his writings, and traveling to villages with him to teach the principles of Santmat to the poor, oppressed, and marginalized. Maharishi Mehi, pleased with this selfless service, gave him the name Santsevi, meaning “he who serves saints.” From that day Mahavira came to be known as Santsevi.

As Maharishi Mehi advanced in age, he began to transfer his responsibilities to Shri Santsevi Ji. He authorized Shri Santsevi Ji to give initiation to spiritual seekers, to respond to their inquiries, and to guide them through the inner experiences of their spiritual journeys. He came to be seen as the prominent disciple among Maharishi Mehi’s chief devotees. Maharishi Mehi often said, “As the English letters Q and U cannot be separated, so too Santsevi and I are connected. Wherever I may live Santsevi will also reside.” Shri Santsevi Ji remained in the service of his Guru until Maharishi Mehi’s passing at the age of 101 in July of 1986. After the passing of Shri Maharishi Mehi, Shri Santsevi Ji was immediately recognized as the torchbearer of Santmat. Since then, he has ceaselessly and selflessly been continuing the service of Santmat.

Shri Santsevi Maharaj Ji’s personality is charismatic as a result of his accomplishments on the path to the realization of Truth. Even though he is a learned man, his knowledge goes beyond the confines of the human intellect. Despite the fact that he never attended a class in a university or a college, a number of Ph.D. students are pursuing research on his writings. He has no formal education in any Divinity or Religious school, yet scholars from various disciplines come to him to understand the subtle interpretations found in sacred texts and literature: the Vedas, the Upanishads, the Mahabharata, the Bhagavad-Gita, the Bible, the Koran and the Shri Guru Granth Sahib, as well as various writings of the saints. He is well versed in several languages, including Sanskrit, Hindi, Urdu, Bangala, Gurumukhi, Nepali, Maithali and other dialects of India. He has written and translated about twenty books elucidating the subject of yoga, philosophy, and the teachings of Santmat. His exposition of sacred texts is prolific, arising from his profound personal experience of the Truth.

Santmat and Maharishi Santsevi Ji

Maharishi Santsevi Ji is the present exponent (acharya) of Santmat, the branch which is directly linked to the lineage of Sant Tulsi Sahab. The word Santmat, usually written as Sant Mat, literally means the “point of view” or the “conviction of the sants and sages.” Historically, the Sant Mat movement was not a homogenous movement; but the term is a generic label for the Sant movement in the northern part of India, beginning around the 12th century. The early sants, such as Kabir, Ravidas, Namdev and Mirabai, represented a shift in religious and social attitudes — on the one hand, freedom from sectarian boundaries and ritualistic confinements; on the other hand, direct communion with the Divine without mediation of any authority or liturgy.

The word sant is derived from the Sanskrit word sat (Eternal Truth, Reality). The root meaning is ‘one who knows the truth’ or ‘who has experienced Ultimate Reality.’ Thus, a sant is a person who has achieved Shanti (inner tranquility) as a result of union with the Divine, as in mystical enlightenment.

The word sant is translated “saint” in English. However, both in etymology and definition, there are significant differences that get lost in translation. The English word saint is derived from the Latin word sanctus, which has come to mean a “good person whose life is moral,” or a “holy being.” Thus, in English a saint is thought of as a “spiritual exemplar,” and the word has been attached to a wide variety of gurus and holy men and women. But, in Sanskrit, the dimension of inner unity with the Truth is inherent in the word sant. Some of the sants come from the lower castes, and some of them are even from the untouchable class, but they have enjoyed an honorable status in the tradition. (Although we use sant and saint interchangeably in this book, we imply the original meaning of the word sant for both.)

Santmat, the Way of Sages and Sants, as we prefer to refer to it, not only emphasizes a life of moral rectitude, but underli

nes the inner journey for God realization, or Liberation. Therefore, Sant Mat is not confined to the beliefs, rituals, and dogmas of any specific religion. It is universal in nature and embraces the truths found in most of the world’s sacred texts and religious traditions, even while not advocating any particular religion. Sant Mat encompasses a set of ageless moral values, a belief in a Higher Power, and even more important, a methodology for realization of the Highest Reality. This method elaborates the path of Divine Light and Sound through which one attains the state of absolute Peace within one’s own self. The unifying philosophy of Santmat leads the way beyond the boundaries of sectarianism, religious fanaticism, and communal distrust which plague our world today. Maharishi Santsevi Ji has taught the teachings of Sant Mat to more than a million people from multiple religions and from many countries

— Maharishi Santsevi Ji Maharaj: A Biography, in, Sarvadharma Samanvy (Harmony Of All Religions), published by Maharshi Mehi Ashram, and the Sant Mat Society of North America

Social Reformer

Maharishi Santsevi Ji is an exceptional social reformer. Although he has traveled all over India, his teachings have been dedicated to the poorest of the poor of Bihar. And, even at the age of 86, he unceasingly continues to teach and travel to the deep villages of India and Nepal. His approach to social reform is threefold:

• Sustaining age-old ethical values: Maharishi Santsevi Ji believes that social problems arise from the lack of fundamental ethical values. He has taught people to abide by five ethical principles: abstain from lying, stealing, adultery, violence, and use of intoxicating substances. The ethical life is the foundation of all social reforms. While the world is burning with the fires of addiction, depression and distrust, the moral commitments required by Maharishi Santsevi Ji provide tools for a life of balance, peace and harmony. It is striking to see his followers from all walks of life adhering to these principles, even in the middle of the modern world culture which is in the grip of enticing material values.

• Sustaining the fundamental equality of all human beings: Maharishi demonstrates through his teaching that all people—people of different caste, color, race and gender—must be treated equally and with dignity. He teaches the ancient path of meditation (traditionally restricted only to the men of higher classes) to men and women of all castes, religions, and social status, without discrimination. He proclaims: “All are worthy to walk on the path of enlightenment.” For this claim he often faced severe criticism from many in the society—a society, founded on an inherent caste system and a patriarchal social hierarchy.

• Sustaining social peace and harmony through Inner Peace: His basic teaching is that in order to sustain outer social and personal harmony, one must follow the inner path of meditation for self-realization, as taught by all major religious traditions. This path requires devotion, not fanaticism, and both belief in and experience of the One God, not mere faith and superstition.

Maharishi Santsevi Ji is a living example of what he teaches. He represents a very significant link in the tradition C 19 of saints. His ideology of harmony, compassion, moral rectitude, and inner realization is a testament to the eternal nature of truth, which is sought after by various religious leaders throughout our known history.

Maharishi Santsevi Ji has refused many offers to come to the western world. His heart is committed to teaching the native villagers, tribal people, and aborigines. His dedication to the service of society and his dedication to the common good are demonstrated by his ceaseless efforts to serve suffering humanity. In today’s world this is an unsurpassable task. Swami Santsevi Ji remains committed to teaching the path of Truth to all, and to revealing the harmony inherent in all religions. Maharishi Santsevi Ji illuminates the path, leading to a direct experience of the Truth within.

Most reverend Swami Shri Shahi Ji Maharaj is one of the seniormost attendant and disciple of Maharshi Mehi Paramahans Ji Maharaj. At present, he is spreading the knowledge of Santmat even in the age of 86 years. Some of the discourses delivered by him are being presented here.

What Sants Teach....

Satsang-loving Gentlemen, Mothers & Sisters!

Here Weekly Satsang is held on every Sunday. Those who attend (this weekly satsang) regularly know that here sants’ wisdom is propagated or disseminated through Satsang. What is its need? The knowledge of sants is the ‘amrit’ (nectar - imagined mythical drink which imparts immortality). We read about ‘amrit’ , we read about ‘kalpavriksha’ (the famed mythical tree said to be capable of fulfilling all the wishes made or thought by the person sitting under it) and ‘kaamdhenu’ (the mythical divine cow again capable of fulfilling all the wishes prayed for) in Puranas (ancient Hindu Scriptures). However, in my view, sants’ knowledge itself is all these things in reality. That who abides by, live by the preaching of sants attains auspicious results. He transcends himself beyond the cycle of ‘aawaagaman’ (birth & death) and merges into the God. Great is the glory of sants’ wisdom:

"Satsangati mud mangal moolaa. Soi fal sidhi sab saadhan foolaa."

— said by Goswami Tulsi Das

[The company of the Truth (sants are living embodiments of the Truth) is at the root of all the bliss and happiness. Various meditation techniques and the (supernatural) attainments are the flowers and fruits respectively.]

He who lives in Satsang attains greatness. Sant Sundardas ji has said,

"Taat milai puni maat milai,

bhraat milai yuvatee sukhadaayee.

Raaj milai gajbaaj milai,

sab saaj milai manavaanchhit paaee.

Lok milai suralok milai,

vidhi lok milai baikunthahu jaaee.

Sundar aur milai sabahee sukh,

sant samaagam durlabh paaee."

[No matter you get a father, mother, brother and good wife, too. You also might very well be endowed with a kingdom, and all the coveted means of luxury. You might also attain to the Kingdom of Indra, Brahma and Vishnu. All these lofty-looking states might be realized. Nonetheless, it is very difficult to find or get into the company of a sant.]

What do we find in sants’ preachings? We get to know of our duties. It is very important to know about our obligations, as to which acts we should perform.

Lives of all the creatures in this world are spent in eating, sleeping, apprehensions or fears and reproduction. If this human life, too, is frittered away in these very activities, what then remains so special about it? It is alright if we perform the duties that are expected of a human being. But, if we keep ourselves removed from these virtues then let us just think of what or who we are! The (noblest) task of ridding oneself of the cycle of ‘aawaagaman’ (birth & death) is possible of fulfillment only with this human body. Maharshi Mehi has said :

"aawagaman sam dukh doojaa, hai nahee jag me koee,

Isake niwaaran ke liye, prabhu bhakti karanee chaahiye."

[There is no misery as grave in this world as ‘aawaagaman’. To overcome this, we ought to practice devotion.]

If someone has stockpiled huge riches, has earned great respect, will he get freed from the cycle of ‘aawaagaman’? Sahajo Bai has very rightly said —

"Chouraasee bhugatee ghanee, bahut sahee jam maar.

Bharami firai tinhu lok me, tahoon na maanee haar.

Tahoon na maanee haar, mukti ko chaah na keenhee.

Heeraa dehee pay, mol maatee ke keenhee.

Moorakh nar samajhai nahee, samajhaayaa bahu baar.

Charandaas kahai Sahajiyaa, sumirego karataar."

[Despite having suffered miserably through the wanderings in 8.4 million species, grievous blows given repeatedly by the death-god, we have not learnt the lesson yet. Still we do not yearn for the liberation and, instead, keep wasting this diamond-like body as that of clay. The stupid man does not understand the lesson despite several efforts to make him grasp the reality. Charandas (Guru of Sahajo Bai) exhorts Sahajo bai to remember and concentrate on the Supreme Lord.]

Having loitered in numerous different bodies for so long, we have now been given this human body. Even now if we do not wake up, be alert, then it is as if we are squandering in objects of senses our valuable life which is as precious as diamond. Listen to a short story. There was a shepherd. He used to rear and graze sheep and goats. One day he saw a beautiful stone (which was, in fact, a diamond) half stuck in the ground. He tried first to knock it out with the kick of his foot, but did not succeed. He then dug it out by using his stick and tied it with a thread around the neck of one of his goats. One day, one ‘jauhari’ (the jeweler or the appraiser of precious stones & metals) happened to notice the stone. He said to the shepherd, "O brother, would you please sell this stone to me?" The (innocent) shepherd told him, "Take it for free, if you so like it." The ‘jauhari’ said, "No, no! You must charge a price for it." "OK! Give whatever you deem it to be fit." The ‘jauhari’ paid five Rupees (Indian currency note) to the shepherd, and as soon as he untied the diamond, it burst into pieces and a sound came out of it, "The shepherd kicked me with his feet, but I did not mind. Then he struck me with his baton, even then I did not mind. That was because the shepherd did not know me or my value. But you are a ‘jauhari’. You are very well aware of my price. Yet when you valued me at five rupees, I couldn’t bear it, my heart broke and I was shattered into pieces." Likewise, the man is the most evolved of all the species in this world, has been blessed with wisdom. He who has not understood his duties well, is bound to land in trouble, is bound to fall back into the trap of the 8.4 million, to fall back in the vicious cycle of ‘aawaagaman’.

There are five bodies - ‘sthool’ (gross), ‘sookshma’ (astral or subtle), ‘kaaran’ (causal), ‘mahaakaaran’ (supra-causal) and ‘kaivalya’ (conscious).In the event of death, only the ‘sthool’ body is left behind, while all the other four bodies carry on acting as the seed for further future gross bodies. If, along with this ‘sthool’ body, even the ‘sookshma’, ‘kaaran’, ‘mahaakaaran’ and ‘kaivalya’ bodies can also be discarded, the freedom from ‘aawaagaman’ would be accomplished. When none of these bodies will remain, man would transform into the Supreme Soul, God Himself. "Jaanat tumhanhi tumhai hoi jaaee." (The Knower knowing You (God) becomes You (God) only) The (indivisible) part of the God would be liberated from the coverings of the body and its organs. How will this happen? Whatever all is to be done for this is, in fact, called ‘bhakti’ (devotion). Call it ‘bhakti’, call it ‘saadhanaa’, it is all the same. It is impossible to be freed of the body & its organs by walking (and trying) in the outside world. Body and organs would always be with you, wherever you go and move outside. Kabir Sahab has said,—

"Door door doondhai man lobhee, chhootai na garbh taraasaa"

[The greedy mind loiters far & wide (outside), but is not cured of the pain of womb (referring to the painful process of birth which surely leads to excruciating death resulting in rebirth & so on)]

It is possible to be free of body & organs and to become ‘aatmajnaanee’ (knower of the Self) by attaining the ‘kaivalya’ (conscious) state only by starting within the body. In that state of ‘aatmajnaan’ (Self Realisation) only shall we identify the God.

When Swami Ramteerth went to America, some people proposed, "If you permit, we wish to distribute pamphlets informing of your arrival here." Swami Ramteerth answered, "No, advertisement hoardings are not needed. You invite the renowned doctors over here." They followed his order. When the doctors arrived, Swami ji asked them to inspect him physically. Doctors were astounded to find that though they were not able to find his pulse, he was able to talk to them. Swami Ramteerth told them, "You see! This is the wisdom of India. Now you people will become my advertisers." Swami Ramteerth became famous in America. This power comes by inner meditation.

How do we walk within? You see, we walk within and come out of our body every day. Had it not been like this, there would have been no states of dream and deep sleep. ‘Jiv’ (unliberated individual soul) resides in the eyes in the (physically) woken state. When we descend from eyes to the throat, it becomes the dream state. When we move down further to the heart, the deep sleep state results. But this journey (through these three states) is associated with ignorance. Then where is knowledge or awareness? Brain is the storehouse of knowledge. Swami Vivekanand had remarked, "Man’s brain is endless reservoir of information, boundless library" If you invert your power to see, you would find yourself in darkness. Accurate or true knowledge is gathered while ascending inside. As we journey inside ourselves, we move beyond darkness into the realm of light. Transcending darkness, we transcend the gross universe. The sins or unwanted actions that used to be performed in the gross world will not be committed now. Goswami Tulsidas ji Maharaj has written that when this divine Light appears within, all the frailties & diseases of mind are cured:

"Jabate Ram pratap khagesa. Udit bhayau ati prabal dinesha.

Poori prakaash raheu tihu lokaa. Bahutenh sukh bahutenh man sokaa.

Jinhahi sok te kahaun bakhaanee. Pratham abidyaa nisaa nashaanee.

Agh ulook janh tanhaan lukaane. Kaam krodh kairav sakuchaane.

Matsar maan moh mad choraa. Inhkar hunar na kavnihu oraa."

[O, King of the Birds (Garud, the Vehicle of Lord Vishnu)! Since the Refulgent Sun of Ram’s glory rose, all the three worlds (the Earth, the Subterranean Region called ‘Paataal’and the Heaven have been referred to as the three worlds in some of the Hindu mythological literature) were brightly illuminated. While this Sun gave rise to grief in some hearts, it filled some others with happiness. I would begin with describing those whose hearts became full of sorrow. First of all, the night/darkness of ignorance got destroyed. Owls of sin began to run helter-skelter seeking shelter to hide. Water lilies of lust and anger shrank or wilted. Partridges of diverse varieties of actions, properties, time and nature/ character never felt happy. Thieves of jealousy, prestige, attachment born out of ignorance and ego had no havens left for themselves.]

Then what happens? Goswami ji says,

"Dharam tadaag jnaan bijnaanaa. Ye pankaj bikase bidhi naanaa.

Sukh santosh biraag bibekaa. Bigat sok ye kok anekaa.

Yah prataap rabi jaake, ur jab karai prakaas.

Pachhile baadhahi pratham je, kahe te paavanhi naash."

[On the other hand, lotuses of diverse types of wisdom and knowledge went into full blossom. The Sheldrake or the Brahminy Duck (traditionally believed to be separated from its mate at night) in the form of bliss, contentment & detachment (from things worldly) became freed from all grief. When this radiant Sun of Ram illumines the hearts (of the practitioner) then all the negative tendencies, as described earlier, meet with destruction and the positive desirable attributes begin to reign supreme.]

Upward movement during inner meditation takes us into the realm of light. That light is of the God Himself. He alone, who walks within, gets that light. It is not so that he receives merely light; he perceives sound, too. Taking support of light & sound, the soul attains to its origin i.e. the God. Light is the left hand of the God, while sound is His right hand. The practitioner, who gets hold of both these hands, can not be separated from Him even if such a person is bombarded with hand grenades and bombs. These two - light & sound - are obtained by walking within. This, in fact, is the true ‘bhakti’ (devotion or worship) of the God. In this bhakti, one has to practice to concentrate, to shrink. For practicing shrinking, Sant Kabir Sahab has said,

"Naino kee kari kotharee, putalee palang bithaaya.

Palako kee chik daari ke, piy ko liyaa rijhaay."

[Making the eyes into a room and the pupils into the cot, I hung the curtain of the eyelids (i.e. closed the eyes) and thus pleased, delighted or charmed my Lord. (This, in fact, is a clear hint for practicing the Yoga of Light.]

That is, we should make a room of our eyes, and should hang or drop down the curtain of our eyelids to still the pupil. In short, the Lord has to be enchanted by closing down our eyes (and gazing fixedly as taught by the Master). But when (& how) the pupil will become still or stationary? It is when you focus or concentrate it over a point (an entity which occupies no space or has no expanse). It is for this very reason that ‘Vindu Dhyaan’ has been taught. This very thing has been referred to as firm practice of one element (‘ek tattva dridhaabhyaas’) in Muktikopnishad:

"Ekatatvadridhaabhyaasaaddyaavanna vijitam manah.

Praksheenchittadarpasya nigriheetendriyadvishah.

Padminya iva ksheeyante bhoga vaasanaah."

That means that unless the mind has been conquered completely, one should try to control one’s senses overcoming the chitta and ego completely by firm and rigorous practice of (concentration over) one element. Once this happens, all the indulgences and lust & cravings get destroyed in the same way as the lotus gets destroyed in the Hemant Season (cold season normally spanning from Mid November to Mid January in the Indian Subcontinent). Attain single pointedness (complete unwavering concentration, or fixed gazing at a perfect point), and you will transcend beyond cravings for the sensual pleasures, luxurious life or licentiousness. Goswami Tulsidas ji has written in his book "Vinay Patrika" :

"Jab lagi nahi nij hridi prakaash, aru Vishay aas man maahi.

Tulsidas tab lagi jag joni, bhramat sapanehu sukh naahi."

[So long as our own heart is not illuminated, and yearning for objects of senses linger in us, opines Tulsidas, the ‘jiv’ (individual soul) shall have to wander in the various species in this world and shall never attain true bliss even in its dreams.]

Kabir Sahab says in a similar context:

"Baas surat le aavaee, shabd surat lai jay.

Parichay shruti hai sthire, so guru daee bataay."

[Cravings bring or drag the surat (un?liberated individual soul) into this world, while the Sound (the Quintessential Unstruck Melody) takes us beyond or back to its true or original home. The surat becomes still (becomes free from movement into endless cycles of birth & death) as it gets acquainted with or meets Him. Guru has taught me (says Kabir) the technique required or the art for this (making the surat still).]

When our sight becomes fixed, the World or Domain of Light opens up, spotless Sun is seen. And, thus, "rain andheree mit gayee, baajai anahad toor" (The dark night has come to an end, and countless varieties of enchanting sounds are heard reverberating.), as described by Sant Kabir, is realized in practice. The art to this practice is secret (has to be learnt from an adept master or Guru). However, obstinacy won’t help here (It is to be noted here that obstinacy is distinct from tenacity of purpose- Translator). For this, one has to begin with ‘Maanas Jap’ (also, Manas Jap) - reciting, with full concentration, the holy mantra given by the Guru - and then has to internally visualize the gross form of the Guru (known as ‘Maanas Dhyaan’ or Manas Dhyan). Maanas Jap puts a brake on the restlessness, flirtatiousness or naughtiness of the mind, whereas Maanas Dhyaan orients the mind in one particular direction, and, thus, one becomes introverted. ‘Drishti Saadhan’ or Drishti Sadhan (The Yoga of Light, which has to be practiced after Maanas Dhyaan) helps accomplishing the single - mindedness and one can testify to the veracity of the sants’ claim "Vindu me tanh naad bolai" (Naad or Sound reverberates in the Light or Vindu). ‘Naad Dhyaan’ enables to realize the Supreme Sovereign Soul. This is what Sants and Great Souls teach.

Monday, 21 November 2016

Contribution to literature --

Making a vast study and profound contemplation of the Vedas and Upanishads, the Gita, the Ram Charitmanas, the Mahabhart, the Puranas He has largely proved that inspite of obvious differences among several creeds and faiths, the essential views regarding liberation of soul are identical and the same. The whole of His literature seems oriented to this end and in this way He has tried to show an essential unity of views among apparently different creeds, which is unprecedented in the history of Sant-Literature. His whole literature is lighted with the light of yogic experiences and realization. The most important feature of His literature is that He writes for the general welfare of mankind on their individual, social, worldly and after worldly aspects of life in a language which is easily intelligible to the common people. One has not to exercise one's brain or bother about to comprehend thoughts on devotion, spiritual discipline or uprighteousness of character as one does in the literature of Sant Kabir Saheb. He does not assume the attitude of refutation or criticizing others. The ideal of truth and agreeableness is manifest in His sentiments thoughts and language. His literature reflects both the aphoristic and expository style. If the 'Santsang- Yoga' part-IV has an aphoristic style, the 'Ramcharitmanas Sar-Satik' and 'Shri Gith Yoga Prakash' have the expository style. His literature is altogether distinct and has no equal in whole of the Sant writings if Hindi-literature-- a kind of literature that contains the reliable and realized experiences and serves as a beacon light in the sense of giving the whole world the messages of universal peace and welfare.Bihar Rashtrabhasha Parishad Patna awarded Him with a sum of Rs. 1500/- in 1967 but He refused to accept the sum. He also presided the Purnea Zila Sahitya Sammelan in 1952 at Banmankhi and the speech delivered by Him is a treasure and unchallengeable statement for Hindi literature. His important works among many others include:--1) Satsang Yoga 2) Maharshi Mehi Padavali3) Ramcharitmanas Sar-Satik 4) Vinaya Patrika Sar-Satik5) Veda-Darshan-Yoga 6) Satsang-Sudha7) Shri Gita YOga Prakash8) Ghat Ramayan Sar-Satik 9)Ishwar Swaroop Aur Usaki Prapti10) Jnan Yoga Yukta Bhakti

O Lord Sadgurudeo! The only resort and refuge for poor and helpless like me. Purgator and elevator of the fallen, saviour of devotees, the infinite ocean of love and kindness, Omnipresent , Omnipresent, Omniscent and invincible, stableminded, ever engaged in the trancendental ecstasy of the realization of the Supreme and His Pure Spiritual Name or Sound, the cause of universal wellbeing and welfare, the destroyer of sin, the pillar of faith and poised in eqanimity of mind, the greatest of Yogins, detached from the objects of sensers, existing in the state of absolute and supreme peace, the embodiment of infinite knowledge and bliss, the crusher of miseries, possessing the weapons of omniscence, the Lord of the orphans, the help of the refugee, the ocean of forgiveness, crown among those to be worshipped, the greatest of the helpers, detached from the desire for getting respect, the greatest destroyer of even the destroyer- death or Kal, the bestower of all material and spiritual bliss and achievements, the Supreme Being Himself in human form, the prophet and messiah of the age, the sun of omniscenes, kinder than the kindest, endowed with a look which may turn a lowly into a great one, kindest to the poor, the destroyer of darkness of Maya (illussion), greater than even the greatest and better than even the best, the Supreme Being and even greater than Him in human form, O Lord Sadgurudeo! Thou art without passion, a yogi transcending the limit of threefold Nature, the perfect seer, higher than even that searching after Sound Brahma, endowed and blessed with innumerable divine and miraculous sports, easy and hard to comprehend and causing suspicions even to the contemplative souls, the living image of the Supreme Brahma, universal welfare and wellbeing, my help and support, life, O Lord Sadgurudeo! How can it be possible for an ignorant and inexperienced man like me to describe the countless deeds of unfathomable greatnesses of Sant Sadgurudeo Who is indescribable even by Lord Brahma, Lord Vishnu, Lord Sadashiva, poets, scholars and even Goddess Saraswati. My efforts to describe Him and His works are nothing more that of a shopkeeper dealing in vegetables trying to describe the worth and values of gems and diamonds.

The entire description in this book is a small particle of drop from the infinite and unfathomable ocean of the greatness, glories, importance, existence and influence of Lord Sadgurudeo, His Holiness Maharshi Mehi Paramhansji Maharaj. The greatness of a self-realized Sant is infinite and unfathomable as that of the Supreme. Who can be able to count them? A last, with the reverence expressed in the following couplet of the holy 'Ramcharit' and the hymns of the Gita, I make my deepest obeisance with dedicated heart and mind, my whole and soul, in the holiest feet of Lord Sadgurudeo Who is my life's life and conclude this chapter and book. Jai Guru Maharaj -- Lord Shri Ram, The Supreme Being is the unfathomable ocean of virtues. None can be able to measure depth. I relate to you what I have heard from Sants.

Prayer of the Gita --

O Lord of infinite prowess, my salutations to Thee from the before and from the behind. O Soul of all, my obeisance to Thee from all sides. Thou who possessest limitless might art all pervasive, therefore Thou art all.

Ignorant of this greatness of Thine and thinking Thee only to be a friend, the way in which I have wantonly addressed Thee either through needlessness or even affection as Krishna, Yadav, Friend and so on, the way in which Thou hast been slighted by me in jest while playing, reposing in bed, sitting or drinking, either alone or in the presence of others - I crave forgiveness for all that from Thee, who are infinite, O infallible Lord.

Thou art the Father also, the greatest teacher of the anilate and inanimate creation and supremely adorable O Possessor of incomparable glory, in all the three worlds there is no one else equal to Thee, how can anyone be superior?

Therefore, Lord, laying my body at Thine feet and bowing low, I seek to propitiate you, the ruler of all and worthy of all praise. It behoves You to condone my fault as a father, condones the fault of his son, a friend that of his friend and the loving husband that of his beloved consort -

"O Lord Sadguru! Victory to Thee, victory to Thee and again victory to Thee. Thou art the embodiment of omniscence and all consciousness. Be kind enough to remove my faults and demerits."

"O Lord Sadgurudeo! The bestower of all happiness and welfare. Thou art blessed and ever blessed and your greatness is indescribable. Nothing can be described by me. Whatever I have done or I do is only due to your grace and boon."

"The infinite ocean of knowledge, love, kindness, prowess, virtues and grace O Lord Sadgurudeo! Protect and save me from all harms. I make my deepest and heartiest salutations and obeisance bowing low and keeping my head on Thine holiest Lotus-feet, again and again, O Lord Sadgurudeo!

"Jai Guru Maharaj"

Sing Arati to the holy feet of the Sant (God-realized soul), no way out to cross the sea of Maya, Lord Vishnu Himself sings praises of the sants and the holy dust of their feet is not available even to Lord Brahma. The paradise and holy places crave for this holy feet. There is no distinction between Sant and Lord Ram, both are one, Goddess Lakshami serves him and Lord Shiva, the resident of Kailash wishes for the dust of his holy feet. Millions have attained salvation acting according to and under the control and wish of Sant. Paltu Das searches after him who is the root and source of all universe welfare and wellbeing i.e. Sant.